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Isaiah

Isaiah is often considered the greatest of the Old Testament prophets because of the

sheer range and vision of his prophecy.

An inspiring quote

“but those who hope in the LORD will renew their strength. They will soar on wings

like eagles; they will run and not grow weary. . . .” (Isaiah 40:31).

The Book of Isaiah

This book falls into three distinctive parts (or books), coming from different periods of

history, First Isaiah 1-39 (pre-exilic), Second Isaiah 40-55 (exilic) and Third Isaiah

56-66 (post exilic).

The first section, First Isaiah (chapters 1-39) contains a large number of messages

describing the judgement that will fall on the people of Judah unless they change

their ways. These prophesies were so important that they were used and re-used,

expanded and edited by subsequent generations. This judgement is shot through

with some beautiful passages of hope and promised salvation. This first section also

contains some narrative sections, especially chapters 36-39 which are an exact copy

of 1 Kings 18:13-20:19.

The second section, Second Isaiah (40-55) is based almost entirely on the comfort

that will come to God’s people. It is the most coherent and consistent assembly of

material. It feels as though it is set after the judgement, promised in the first section,

has happened and pledges a new future for God’s people. Human effort is seen here

both in its limits and its possibilities. To be sure, even strong young people

eventually grow tired but God gives power to the powerless enabling them to renew

their strength and take off like eagles. In Old Testament thought, the eagle was an

unclean animal (Leviticus 11:13) and could not be eaten; this text is the only positive

eagle reference in the prophetic books. Still, "unclean" does not mean that the eagle

is not pronounced "very good" along with the rest of creation (Genesis 1:31) –

indeed, good enough that both God and Moses can compare God to the eagle

(Exodus 19:4; Deuteronomy 32:11-12). Just as God bore Israel on eagles' wings at

the first exodus (Exodus 19:4), now, in the second exodus – the return from exile –

God's people are given power to mount up themselves with wings like eagles.

The third section, Third Isaiah (56-66) appears to be set at a different time and there

is less coherence in this section, probably after God’s people have returned and

started to rebuild the country. This section details the infidelities and corruption of

Israel both before and even after the Babylonian Exile. It contains a mix of warnings

about how they should behave alongside comfort and hope for the future.

Who wrote these books?

Isaiah, son of Amoz (not the Amos from the Minor Prophets) was a prophet in the 8th

Century BCE. The traditional view is that Isaiah wrote the whole book and that 40-55

and 56-66 were prophecies by Isaiah into the far future but this view is no more

tenable (and many modern scholars, however, think that the book began with

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Isaiah’s prophecies but were added to over time). Indeed 8:16 (“Bind up the

testimony, seal the teaching among my disciples”) implies that Isaiah’s original

prophecies are to be kept by his disciples until a future moment. This suggests that

Isaiah’s disciples preserved the prophecies and then opened them again as the exile

came to an end and added to them when they actually returned from exile.

What kind of books are they?

These books are nearly all prophecy of different kinds and are mostly poetic. The

exceptions are a few chapters, like 36-39 which are prose, history and a few

chapters (24-27) often called the Isaiah apocalypse, prophesying doom for Judah.

The themes of the books

The theme of justice and judgement — next to, and not behind, mercy and

compassion — are probably the biggest themes in Isaiah.

During the Church year, we hear readings from

The Book of Isaiah is the Old Testament book most frequently used in the liturgy.

The cry, “Holy, holy, holy is the Lord God of Hosts” (Isaiah 6:3) occurs in every

Mass. Isaiah dominates Advent, providing the great majority of readings at Mass,

nourishing the expectation of Christians for the coming Messiah. In the early part of

this season, Isaiah is read semi-continuously, the Gospel selections being

accommodated to these readings. Further on, Isaiah provides the readings for all

four Masses of Christmas Eve and Christmas Day. The third part of Isaiah is

reserved for the season of the Epiphany and the Baptism of the Lord, with its

celebration of the nations assembling to pay homage to the Saviour.

As we approach Holy Week and Easter, readings from Isaiah are again prominent,

now concentrating on the mission of the Servant of the Lord who is at the centre of

the Paschal Mystery. Isaiah is presented twice in the Paschal Vigil, on this occasion

to illustrate the love and forgiveness preached by the prophets. In the rest of the

year, Isaiah is frequently read on Sunday, Solemnities and in July on the weekdays

of weeks 14 and 15 (Year II).

The very popular hymn, “Here I am Lord” by Daniel Schutte was inspired by Isaiah

6:8. (You can listen to it here: www.youtube.com/watch?v=AG35D8Regh0)

How is the book structured?

1 - 39 the first part of the Book of Isaiah

1-5 prophecies before the Syro-Ephraimite War

6-12 the book of Immanuel

13-23 proclamations against foreign nations

24-27 apocalypse

28-35 poems on Israel and Judah

36-39 historical appendix

40-55 the Book of the Consolation of Israel

56-66 the third part of the Book of Isaiah

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God speaks to us

as he spoke to Isaiah, telling him that he is the Lord Sabaoth, who must be held in

veneration (Isaiah 8:13).

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Jeremiah

Jeremiah’s book opens with his call as a prophet in the 13th year of King Josiah

about 627 BCE. He holds the record for prophetic activity, some 45 years in all.

A favourite quote

“Before I formed you in the womb, I knew you, before you were born, I set you apart”

(Jeremiah 1:5).

The Book of Jeremiah

The Book of Jeremiah recounts the life preaching and ministry of the prophet

Jeremiah. The early chapters of the book show in colourful poetic imagery Israel’s

adulterous infidelity and the many opportunities for conversion which had been

blindly neglected in the past (chapters 2-10). The people practise their religion but

their hearts are not in it. They think that because they respect the ritual, God will

protect them; they have made the practice of religion a matter of security which

relieves them of the obligation to love. Jeremiah tells them that God demands not

outward circumcision of the flesh but an inward circumcision of the heart.

It goes on to give details of the curse which such neglect has called down upon them

(chapters 11-20). The inevitable conclusion follows, in a selective illustrative history

of the last days of the monarchy in Jerusalem (chapters 21-25). Only then can hope

of a new heart begin to be expressed by promises and by examples of the results of

loyalty and disloyalty (chapters 26-35). Chapter 31 is the climax of Jeremiah’s

message. He preaches hope beyond misfortune: God spoke to Jeremiah and told

him that he would make a new covenant – not like the one made with their

ancestors. Through the mouth of Jeremiah, God tells his people that the covenant

was not permanently broken. He invites them to enter into a new covenant. With the

new covenant, the Lord said that he would put his law within them and write it on

their hearts. He says he will be their God and they will be his people (Jeremiah

31:31-33).

More examples are given in the story of Jeremiah in and after the siege (chapters

36-45) before the concluding chapters demonstrate the overwhelming cosmic power

of the Lord in the eventual punishment of Israel’s tormentors (chapters 46-51).

Who wrote this book?

Jewish and Christian tradition both view Jeremiah as the author of this book. There

can be no doubt that Jeremiah is the source of much of the contents of the book, but

the way the book jumps around suggests that it has been edited over a long period

of time collecting together different parts of Jeremiah’s message. As a result, many

regard Jeremiah as the author of the words in the prophecies, but not necessarily as

the editor of the final book. One possibility of who that was is Baruch.

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What kind of book is it?

This is a book of prophecy. The three big prophetic books (Isaiah, Jeremiah and

Ezekiel) are all similar in that they contain a majority of prophecies, but with

elements of narrative history woven around the prophecy.

The theme of the book

Much of Jeremiah's prophetic preaching is based on the theme of the covenant

between God and Israel (God would protect the people in return for their exclusive

worship of him): Jeremiah insists that the covenant is conditional, and can be broken

by Israel's apostasy (worship of gods other than Yahweh).

Liturgical notes

In the liturgy, Jeremiah is the model of the suffering prophet, and as such he is seen

as a type of Jesus Christ in his suffering. Indeed, Jesus’ disciples attest that some

thought Jesus was a returned Jeremiah (Matthew 16:14). His endurance also makes

him a model for the Christian during Lent. At Mass, the book is read on several

Sundays and semi-continuously in July and August on weekdays 16-18 (Year II).

How is the book structured?

1-25 the earliest and most important part of Jeremiah’s message

26-29 some biographical accounts and Jeremiah’s encounter with other prophets

30-33 God’s promise of a new covenant

34-45 Jeremiah’s conversation with Zedekiah and the fall of Jerusalem

46-51 Divine punishment to the nations surrounding Israel

52 conclusion: Baruch’s Testimony

God speaks to us today

We listen to the word of God from Jeremiah (who more than any other prophet uses

that phrase) in order to receive, believe, learn and submit to it. We listen to the word

in order to understand it and know the contexts into which God speaks to us today

through his word.

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Lamentations

One of our most important sources of information about the terrible conditions in

Jerusalem and Judah after the Babylonian attack comes from the Book of

Lamentations.

An inspiring quote

“The steadfast love of the Lord never ceases, his mercies never come to an end”

(Lamentations 3:22).

The Book of Lamentations

The Book of Lamentations is a collection of five poems lamenting the destruction of

Judah and Jerusalem by the Babylonians at the time of the exile. They are written in

a mix of third person (he/she/it/they) and first person (I/we) and recognise that their

current disaster was directly connected to their past disobedience to God. The

poems plead with God to see their disaster and to act to save them.

The people had undergone terrible psychological and moral suffering. The exiles had

their leisure hours - they were not kept by their masters at hard work continually.

During these leisure hours they naturally "sat down" by the rivers of Babylon, as the

most pleasant and attractive places. They brought their harps with them, with some

idea, perhaps, of indulging in mournful strains. Grief, however, overpowered them –

Zion came to their recollection – and they could do nothing but weep. We can hear

an echo when we listen to the song “By the rivers of Babylon” which uses the words

of Psalm 137: “there we sat down, yea, we wept, when we remembered Zion”. The

song expresses the lamentations of the Jewish people in exile following the

Babylonian conquest of Jerusalem in 586BCE. (Listen to the Boney M rendition of it

here: www.youtube.com/watch?v=ta42xU2UXLA)

Who wrote this book?

The Greek and English Bibles suggest that Jeremiah wrote this book. The problem

with this is that Jeremiah went to Egypt during the exile, but these poems seem to

have been written by people who stayed in Judah. On the other hand, the

recognition of the link between the people’s behaviour and the exile would fit well

with what Jeremiah said.

What kind of book is it?

Lamentations is a book of poetry. It contains five poems of lament which capture the

devastation of what it felt like to lose their land.

The theme of the book

Lamentations has much to say about pain. God seems to be absent, and his

promises seem to be forgotten (Lamentations 1:12; 2:1). However, just as pain is

a global and ever-present experience, so too God’s mercy is ever-present for

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those who trust him. We see that it is those who were called to lead God’s

people who are largely responsible for misleading them.

Liturgical notes

The liturgy of the Church before Vatican II prescribed the chanting of these laments

during Holy Week at what is called “Tenebrae” or the “Darkness Service” before

daybreak, a usage which survives in some places. These poems do not resolve grief

or suffering, but they bring it into the presence of God. The Book of Lamentations

now earns only one weekday reading at Mass, in June on Saturday in Week 12

(Year II) Cry aloud to the Lord, daughter of Zion (Lamentations 2:2, 10-14, 18-19).

How is the book structured?

1:1-22 there is no one to comfort them

2:1-22 there is only anger and weeping

3:1-66 God has not forgiven them

4:1-22 utter devastation

5:1-22 plea for restoration

Something for today

Lamentations does not represent silent suffering but angry, grieving lament. Reflect

as you read on the importance of expressing deep emotion rather than bottling it up.

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Baruch

The book of Baruch claims to be from the hand of the famous secretary of Jeremiah.

It was treasured by the early Jewish community in Alexandria.

An inspiring quote

“Take courage, my children, call on God. He will deliver you from tyranny, from the

clutches of your enemies” (Baruch 4:21).

The Book of Baruch

The Book of Baruch is a striking testimony to the spirituality of the Jews after the

trauma of the Babylonian Exile. It expresses their soul-searching and their

consciousness of guilt, but at the same time, their unfailing confidence in God’s

protection and power to save.

The Book of Baruch is made up of different periods and (possibly) different authors.

As it is now, it is a fine expression of penitence. It begins with an affirmation: our sins

have broken our relationship with God (Baruch 1:1-14). Then comes a reflection on

sin as being exile far from God; the only recourse we have is to the tenderness and

faithfulness of God (Baruch 1:15-3:18). This first part is a letter to the people who

were in exile with King Jehoiakin in Babylon. As a result of hearing the letter, the

people wept, fasted, prayed and made a collection for the Temple to be sent back to

Jerusalem. The gift for the Temple was sent with the request that the people prayed

for King Nebuchadnezzar and his son Belshazzar so that the exiles might live in

peace under them.

The second part of the book (Baruch 3:9-5:9) changes tone dramatically and

consists of two poems (or hymns). The first poem is one of the most treasured parts

of the book; it exhorts God’s people to learn wisdom (Baruch 3:9-4:4). The second

one, the tone of which suggests Second Isaiah, gives consolation to Jerusalem and

tells her that God grants her his light and his mercy. Reconciliation is achieved

(Baruch 4:5-5:9).

Connected to the Book of Baruch is the letter of Jeremiah, sometimes included as

chapter 6 of Baruch and sometimes as a stand-alone book.

Who wrote this book?

A brief introduction reports that Baruch, son of Neriah, Jeremiah’s secretary, wrote

the book five years after the destruction of Jerusalem by Babylonia in 586 BCE

(Baruch 1:1-2). Although it is attributed to Baruch, its verbal differences from the rest

of Jeremiah had made scholars doubt whether, in fact, he was the author (or the only

author). The very different tone of the two parts of the book also raises questions

about whether the same person wrote 1:1-3:8 and 3:9-5:9.

What kind of book is it?

This book is partially historical story, partially letter and partially poetry.

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The theme of the book

The theme of Baruch is that the salvation of Israel is founded on wisdom: “Learn

where prudence is, where strength, where understanding; that you may know also

where are length of days, and life, where light of the eyes, and peace” (Baruch

3:14).

Liturgical notes

The Book of Baruch is read on the second Sunday in Advent (Year C) and on

weekdays in September on Friday and Saturday of Week 26 (Year 1). The

combination of consciousness of sin and confidence in forgiveness makes the book

suitable for Christian prayer; but it is most familiar from the hymn to Wisdom (Baruch

3:9-4:4), which is read at the Easter Vigil.

How is the book structured?

1:1-14 introduction set in Babylon

1:15-2:10 a confession of sins

2:11-3:8 prayer for mercy

3:9-4:4 a poem in praise of wisdom

4:5-5:9 the reason why the people are in exile

6:1-73 letter of Jeremiah

Something for today

Baruch is a book of hope which reveals the transformative power of trusting in God

with sincere repentance.

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Ezekiel

The most remarkable individual during Israel’s period of exile was the prophet

Ezekiel.

An inspiring quote

“I will give you a new heart and put a new spirit in you; I will remove from you your

heart of stone and give you a heart of flesh (Ezekiel 36:26).

The Book of Ezekiel

The Book of Ezekiel contains the various visions and prophecies of the prophet

Ezekiel written to the people of Judah after the first wave of exiles deported to

Babylon (in 597 BCE). His message was couched in the same terms as Jeremiah’s,

who remained in Jerusalem: he censured the people of God (Ezekiel 3-24) and the

nations (Ezekiel 25-32) for their wicked conduct. Ezekiel was active at possibly the

darkest period of Judah’s history. His purpose was not to depress the people still

further but to assure the exiles in Babylon that they were not abandoned rejects.

Once the punishment of obdurate Jerusalem was complete, the Lord would clear his

name and reputation soiled by his failure to protect his people. Then, indeed, “You

will know that I am the Lord” - a formula occurring repeatedly throughout the book.

When the people had lost all hope, his preaching became a message of hope: God

would restore his people (Ezekiel 33-39). Ezekiel was so sure of this that he gave a

description, in futuristic terms of the Jerusalem of the future, transformed by God

(Ezekiel 40-48).

Who wrote this book?

The book is ascribed to Ezekiel, a priest and prophet. Although he may not have

written the visions and prophecies down in the form we now have them, they are

very likely to be traced back him.

What kind of book is it?

This book is a book of prophecy, which includes visions as well. Many of the

prophets do have visions in their writing (e.g., Isaiah and Jeremiah also have

visions), but what makes Ezekiel unusual is the balance of visions – his prophecies

are mostly visions with a few verbal prophecies rather than the other way around.

The theme of the book

The theme of this book is compassion and forgiveness. Although Ezekiel is a pretty

wrath-intensive book, it also has compassion and forgiveness in evidence.

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During the Church year, we hear readings from

Three great readings from Ezekiel are prominently used: one about the Good

Shepherd on the Feast of Christ the King (chapter 34); one about God’s holy name

at the Easter Vigil (chapter 36) and one about the Valley of the Dead Bones at the

Vigil of Pentecost (chapter 37). At weekday Masses, the book has a semi-

continuous reading in August in Weeks 19 and 20 (Year II).

The song “Dry bones” made popular by the Delta Rhythm Boys was inspired by

Ezekiel, where he talks about the Lord making him walk through a valley of dried

bones. The Lord told him to prophesy over the bones, saying “Dry bones, hear the

word of the Lord” (Ezekiel 37:3-6). (You can hear their rendition of the song on

YouTube: www.youtube.com/watch?v=mVoPG9HtYF8)

How is the book structured?

1:1-3:27 introduction and call of Ezekiel

4:1-24:27 the doom that is coming on Judah and Jerusalem

25:1-32:32 the doom that is coming on other nations too

33:1-39:29 a range of prophecies about the people in exile

40:1-48:35 hope for the future.

A message for today

The core message of Ezekiel for the worldwide Church today is its radical God-centeredness. The God who is presented in Ezekiel is utterly transcendent, perfectly holy, and not to be relegated to the side-lines of the corporate life of his people.

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Daniel

In English translations of the Bible, Daniel is always found as the fourth of the Major

Prophets, standing immediately after Ezekiel and before the twelve Minor Prophets.

The book is filled with dreams and visions that reveal coming events.

An inspiring quote

“His dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:14).

The Book of Daniel

The Book of Daniel was written during the struggle of the Jews to maintain their

religion against the attempts of the Syrian King Antiochus Epiphanes (175-164 BCE)

to stamp it out. It is an early example of a type of writing which became very popular

in Judaism at this time, an apocalypse. Such a writing is intended to encourage

those undergoing persecution by reassuring them of the unlimited power of God in

heaven and on earth, and of divine protection on those who remain faithful.

Persecution will not last for ever, and those who persevere will be richly rewarded

with God’s love and favour.

The Book of Daniel is named after the book’s principal character. In the first part of

the book, Daniel and his three friends are in service to King Nebuchadnezzar of

Babylon. Fidelity to their Jewish faith lands them in the fiery furnace, from which they

are miraculously delivered. Further adventures lead our hero to the lion’s den and

deliverance causes all to glorify God. The second part of the book is devoted to

Daniel’s vision of God’s future victory over those who exploit his people. The

beginnings of a theology of life with God after death may be detected here.

Who wrote this book?

While the book is accredited to Daniel, the book’s hero, there are problems with this.

Some of the details associated with the stories in chapters 1-6 are hard to tie up with

evidence from the Babylonian and Persian periods. Also details in the visions in

chapters 7-12 are uncannily accurate about events that took place in the second

century BCE. So, although it appears to be set in the sixth century BCE, it seems to

be more knowledgeable about the second century BCE.

One explanation for this is that the stories from chapters 1-6 originated in the sixth

century BCE, but were talked about and retold over a period of 400 years until

eventually being written down in the second century BCE, along with the visions in

chapters 7-12. This would make Daniel a book with a long period of composition and

used in different contexts as a reflection on how to remain faithful to God in hard

times.

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What kind of book is it?

This book is a historical story and apocalypse. The first six chapters are very much

like other stories in the Old Testament (such as Ruth or Esther). These stories exist

to reflect on live issues and offer advice (like how to treat foreigners – Ruth; why to

celebrate Purim – Esther; and how to live faithfully in a foreign land – Daniel).

The second six chapters are of a very different kind. They consist of a range of

visions which are reminiscent in some ways of the Book of Revelation. They contain

weird beasts, violent battles between good and evil but beneath everything a

certainty that God was in control. There are only two full apocalypses in the Bible

(Daniel and Revelation) but outside of the Bible, this was a very common way of

writing, the most common in fact between around the second century BCE and the

sixth century CE. The word apocalypse means revelation and points to the fact that

all these books seek to reveal God’s role in the world even where he appears to be

absent.

Liturgical notes

Readings from Daniel provide background to the final triumph of Christ. At Mass, the

heavenly investiture of the Son of Man (Daniel 7:13-14) is therefore read on the

Feasts of the Transfiguration and of Christ the King. Daniel is also read on weekdays

in the final week (Year I), preparing for the annual emphasis at the end of the

liturgical year on the final coming of Christ.

How is the book structured?

1-6 Daniel at Court in Babylon

7-12 Daniel’s visions

13 Susanna

14 Bel and the dragon

Something for today

God is present in the world even where he appears to be absent.